日本於明治時期，由於維新政府所奉行的神道國教化政策，而引發大規模的的佛教排斥破壞運動，史稱廢佛毀釋運動。事件的開端，起源於慶應四年(明治元年、一八六八)政府所頒布的「神佛分離令」。而政府之所以採用神佛分離政策，是因為在明治維新這個動盪的時期，政府的核心領導人物為了樹立以天皇為首之中央集權國家的政治體系，便採用有力的國學者、神道家之理論，來作為強調天皇其神聖的宗教威信、鞏固天皇的正統性及權威性之根據。 然而，當時如此雷厲風行的廢佛毀釋運動，使其衰退的是真宗信仰地區強烈的抵抗運動。而淨土真宗界的僧侶集結信徒發起護法一揆，起身反抗的原因，是出自於對廢佛行為的抗議、僧侶守護自身的生活權、農民對新政策的不了解，或是排擊基督教等因素。 本論文的第一、二章，將針對神佛分離‧廢佛毀釋運動之生成背景做探討。並說明從織豐政權到江戶幕府，權力者是如何打壓宗教勢力，以及論述相關宗教政策制定的意圖及內涵。此外，江戶時代排佛論興起，在此將試舉幾位代表性的排佛論者的論點加以闡述。再者，早在江戶時代，就有部份尊儒排佛的地方大名，積極的整頓領內的寺院神社，尤其以水戶、岡山、會津、長州最為興盛，因此將透過上述四個例子，來瞭解維新以前廢佛毀釋的實際狀況。在經過幕末的動盪時代，甫成立的維新政府在宗教方面，積極推動一連串神道國教化的政策。第三章將探討當時的各項政策，來說明各項政策所蘊含的意圖以及其帶來的影響。第四章的部份，將以真宗信仰繁盛的三個地區，在面對明治政府所施行的新政策時，所發起的護法一揆為例，來一窺其中所蘊含的群眾運動以及宗教運動的性格。 / In the Meiji era, because the Meiji government made Shinto a state religion, opposition and destruction of Buddhism occurred on a large scale in Japan, the so-called Anti-Buddhist Movement (Haibutsu Kishaku). It began in Keiō 4 (Meiji 1, 1868), the time the government announced the Ordinance Distinguishing Shinto and Buddhism. The government applied the separation of Shinto and Buddhism because in the chaotic period of the Meiji Restoration, to build a political system, a centralized government in which the emperor was the top, core leaders adopted authoritative Japanese classical (Kokugaku) scholars and Shinto scholars’ doctrines to enhance the emperor’s religious prestige, legitimacy and authority. As the fierce Anti-Buddhist Movement occurred, it was the strong opposition held by the Shin-Buddhists that weakened the Anti-Buddhist Movement. The Shin-Buddhist monks and followers staged religious revolts for protests against anti-Buddhism, monks’ claims on rights of living, peasants’ unfamiliarity with the new policy, strikes against Christians, etc. Chapter 1 and chapter 2 in this thesis are concerned with the background of the separation of Shinto and Buddhism and the Anti-Buddhist Movement, the illustrations of authorities’ oppression of religion from the Oda-Toyotomi period to the Edo period, and the demonstration of the purpose and the meaning of these religious policies. Besides, anti-Buddhism developed in the Edo period. Some representative anti-Buddhist scholars’ doctrines are examined here. In addition, in the Edo period, some chiho-daimyo who praised Confucianism and opposed Buddhism reorganized Buddhist temples and Shinto shrines in their domains actively, and this occurred very often in the Mito Domain, the Okayama Domain, the Aizu Domain and the Chōshū Domain. The above four cases are examined here to understand the real situation of the anti-Buddhism before the Meiji Restoration. After the chaotic last days of the Edo period (Bakumatsu), the new Meiji government adopted lots of policies to make Shinto a state religion. Chapter 3 is concerned with the analysis of each policy to demonstrate the purpose and the effect of each policy. Chapter 4 is concerned with the examination of religious revolts staged by people who lived in three places where the Shin-Buddhism was popular and faced new policies adopted by the Meiji government to analyze characteristics, mass movement and religious movement, of those religious revolts.